Translation: Narrated by Ibn Abbas (ra) who said that the Prophet (Peace be upon him) said: Remember Allah in abundance to the extent that Munafiqeen say that you are showing off [Tafsir Ibn Kathir, Volume No. 6, Page No. 384]

We know that Salafis shall as usual call this hadith "Da'eef" and in research we came across Hukm of Shaykh Shu'ayb al Arna'oot who also erred by calling it Da'eef in his Tehqeeq of Musnad Ahmed bin Hanbal. In reality this hadith is sound due to the fact that many Muhaditheen authenticated it, secondly It has come with different routes like we presented above the hadith from Ibn Abbas (RA) with a slightly different wording but a totally different chain of narrators (thus making Asaneed as "Hasan" due to corroborating chains). These proofs refute our dear friends called Salafis, who bash the gatherings of Sufis where they do loud dhikr in Hadhra (sufi gatherings of raqs and dhikr) in Arab world, rather the accusers are proven to be Munafiqeen because they call Sufis as mad men (Naudhobillah). What they forget is that we are proud to be called as mad men when hadiths prove us as great followers of Sunnah.

Note: For Shar'i stance on Sufi Raqs read this following article:

There is also no restriction of doing Dhikr alone or only by sitting down, we can stand up and do Dhikr or send Salawat on Prophet (Peace be upon him).

In Many Ayat of Quran we can find many virtues of dhikr ,Qur'an states:

Translation: Who remember Allah while "STANDING" or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire. (al-Qur'an 3:191)

Translation:In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.Men whom neither merchandise nor selling diverts from the remembrance of Allah andthe keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about [al-Qur’an 24:36-37]

These verses proves doing Dhikr in “HOUSES” and that too collective dhikr. The first verse is not only restricted to mosques as falsely asserted by some people, rather the wording used in Qur’an is “FI BUYUTINN” meaning houses in general (including mosques)

We only see the Sufis following these glorious verses of Qur’an whereas the Salafis restrict this Dhikr to Salaat only. This is their wrong reasoning because the verses clearly distinguish between Salaat and Dhikr itself. It states: “ذِكْرِ اللَّهِ و إِقَامِ الصَّلَاةِ” Allah Himself distinguishes between Dhikr and Standing for prayer by putting a “WA (AND)” in-between the two.

Translation: Abu Musa (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “The house in which Allah (SWT) is remembered and the one in which Allah (SWT) is not remembered are like the living and the dead.”

References

► Muslim, as-Sahih (1:539#779)

► Ibn Hibban, as-Sahih (3:135#854)

► Abu Yala, al-Musnad (13:291#7306)

► Ruyani, al-Musnad (1:317#473)

► Abu Nuaym, al-Musnad-ul-mustakhraj ala as-Sahih Muslim (2:372#1771)

► Daylami, al-Firdaw bima thur al-khitab (4:143#6442)

► Bayhaqi, Shuab-ul-iman (1:401#536)

► Mundhiri, at-Targhib wat-tarhib (1:170#635)

► Nawawi, Sharh Sahih Muslim (6:68)

► Mubarakpuri, Tuhfat-ul-ahwadhi (2:437)
Allah (SWT) expresses His pride upon Dhakireen in front of angels, and it is recommended to make gatherings of Dhikr unlike some people who consider gathering for dhikr as Bidah (Naudhobillah)

Translation: Abu Saeed Khudri (رضی اللہ عنہ) narrates that Muawiyah (رضی اللہ عنہ) came to a group of people in the mosque and said, “… The Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) came to a group of his Companions in the mosque and said, ‘Why are you sitting?’ They said, ‘We are sitting remembering Allah and paying our thanks to Him for His favour of guiding us to Islam.’ The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, ‘Do you say that on oath that is what has made you sit here?’ They submitted, ‘By Allah we are sitting here only for this purpose.’ The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, ‘I have not made you take oath for any doubt but the thruth is that Gabriel came and told me thatAllah is expressing His pride on you in front of angels.’”

Translation: Abdullah bin Amr (رضی اللہ عنھما) narrates, “We offered the sunset ritual prayer with the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) . Those who were to leave left and those desirous to stay back stayed. So swiftly the Holy Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) came that he was breathing heavily and his robe was a little above his holy ankles. He said, ‘Cheer up! This is your Lord Who has opened a door of heavens and is expressing His pride on you before the angels, saying: Look at My servants; after performing an obligatory ritual prayer they are waiting for the next one (prayer).’”

Translation: Abu Huraira (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Allah has angels who roam about on roads looking for the love-sick rememberers of Allah. When they find such people, they call out other angels: ‘Come here to your coveted aspiration….’”

Translation: Abu Huraira (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “Surely there are some angels of Allah (SWT) who conduct patrolling in search of remembrance assemblies (A: Majalis al-Dhikr – this proves Group dhikr gatherings held by Sufis). When they find such an assembly, they join and sit with them…”

Translation: Abu Huraira (رضی اللہ عنہ) and Abu Saeed Khudri (رضی اللہ عنہ) narrate that they visited the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and he said, “Whenever people sit to remember Allah (SWT), angels cover them (spreading their wings over them) and divine mercy envelops them; inner peace descends on them and Allah (SWT) mentions them to those who are with Him.”

Translation: According to Abu Huraira the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “There are many angels of Allah (SWT), besides those assigned with normal tasks, who travel around looking for remembrance sessions. When they find such a session where remembrance of Allah is in progress, they sit with them and some angels cover the others with their wings ascending one above another until the space between the earth and the lowest heaven gets filled….”

Translation: Anas (رضی اللہ عنہ) narrates from the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) that he said, “Some angels of Allah (SWT) remain wandering in search of remembrance circles. When the angels come to them, they cover those people and then send their leader to the heavens in the Divine Presence….

Translation: Abu Huraira or Abu Saeed Khudri (رضی اللہ عنھما) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “There are many angels of Allah (SWT), other than the ones who record deeds, who wander around on earth.When they find some people performing remembrance of Allah (SWT), they call other angels, saying, ‘Come to what you are looking for.’ So they come and cover those people up to the lowest heaven. Then Allah (SWT) says, ‘What were My servants doing when you left them?’ The angels say, ‘O Lord, we left them praising You, magnifying You and remembering You.’ Allah (SWT) says, ‘Have they seen Me?’ They reply, ‘No.’” The Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Allah (SWT) says, ‘What would have been their condition if they had seen Me?’ They say, ‘If they had seen You, they would have praised You, magnified You and remembered You far more.’ Allah (SWT) says, ‘What are they asking for?’ They reply, ‘They are asking You for Paradise.’ He says, ‘Have they seen it?’ They reply, ‘No.’ He says, ‘What would have been their state if they had seen it?’ They reply, ‘If they had seen it, they would have asked for it more intensely and desired it more earnestly.’ Allah says, ‘What are they seeking My protection from?’ The angels say, ‘They are seeking Your protection from the Fire.’ Allah (SWT) says, ‘Have they seen it?’ They reply, ‘No.’ Allah (SWT) says, ‘What would have been their condition if they had seen it?’ They reply, ‘If they had seen it, they would have fled from it, feared it and sought Your refuge from it even more intensely.’ Allah says, ‘Then bear witness that I have forgiven them.’ They say, ‘There is so and so a great sinner among them; he came only for his personal interest and not to join in remembrance.’ Allah (SWT) says, ‘These are such people that even their companion is not left destitute and unfortunate.’”

Translation: Abu Huraira (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Angels come among you in turns by night and by day, and they all assemble at the fajr (morning) and asr (afternoon) ritual prayers. Then the ones who visited you ascend and their Lord asks them, although He knows better about them, ‘In what state did you leave My servants?’ The angels reply: ‘They were offering ritual prayer when we left them while they were also praying when we approached them.’”

Translation: Abu Saeed Khudri (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) was asked, “Who will be superior in the sight of Allah on the Day of Resurrection?” He said, “The men and the women who remember Allah (SWT) greatly.” The narrator states: I submitted, “O Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) , are they superior even to those who fight in the way of Allah (SWT)?” He said, “Even if he wields his sword among infidels and polytheists until it breaks blood stained, the remembrances of Allah are superior to him in grade.”

Translation: Muādh (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “No action of man is more protecting against the Fire (of Hell) than remembrance of Allah.” He (the narrator) submitted, “O Messenger of Allah, not even fighting in the way of Allah?” He said, “No, not even jihad even if you fight so much that your sword breaks, and then you fight again and that sword also breaks, and then you fight on until another sword breaks.”

Translation: Abu Darda (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “Shall I not inform you the best and the purest of your deed in the sight of your Master, which is the highest in your degrees, is superior to your spending gold and silver in charity, and is better than confronting and fighting against your enemy, cutting one another’s necks?” The Companions submitted, “Yes, indeed!” He said, “It is remembering Allah.” Muādh ibn Jabal (رضی اللہ عنہ) said, “There is nothing more effective to deliver you from the torment of Allah (SWT) than remembrance of Allah (SWT).”

Translation: Abu Musa (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “If someone possesses money and distributes it and some other is engaged in remembrance of Allah (SWT), the one who remembers Allah is superior.”

Translation: Abdullah ibn Abbas (رضی اللہ عنھما) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Perform remembrance ofAllah in such a way that hypocrites start saying: ‘He is showing off.’” (A: The ignorant Salafis bashing the Hadhra gatherings of loud dhikr and Raqs in Arab world should read this hadith)”

References:

►Tabarani, al-Mujam-ul-kabir (12:169#12786)

► Abu Nuaym, Hilyat-ul-awliya wa tabaqat-ul-asfiya (3:81)

► Ibn Rajab, Jami-ul-ulum wal-hikam (1:444,448)

► Ibn Kathir, Tafsir-ul-Quran al-azim (3:496)

► Manawi, Fayd-ul-qadir (1:456)

Proof of "LOUD" Dhikr and RAISING VOICE HIGH"

Some people out of their enmity towards the great people of Tassawuf (Sufis) claim that there is no Jawaaz (legitimacy) of performing loud Dhikr. Although collective Dhikr has been proven above but now we would like to establish proof of doing Loud Dhikr. Again this is a norm amongst Sufis only whereas the Wahabbiyyah/Salafis have abandoned this Sunnah and great practice. The editor of this article (Aamir Ibrahim) says boastfully that he has not come across a single Wahabi mosque where people are gathered only to perform dhikr of Allah loudly. Hence It is proven that Wahabis are spreading Bidah whereas Sufis are upholding Sunnah proudly.

Translation: From Uqba ibn Aamir (RA): "The Prophet (Peace be upon him) said of a man named Dhu al-bijadayn: "Innahu awwah He is a man who says ah! a lot" This is because he was a man abundant in his dhikr of Allah in Qur'an-recitation, and he would raise his voice high when supplicating.[Musnad Ahmed (5/161), Tafsir Ibn Kathir (4/193)] – Imam al-Haythami (rah) declared it’s chain to be “HASSAN” in Majma uz Zawaid (9/616)]

Translation: Narrated by Jabir bin Abdullah (RA): The people saw fire (light) in the graveyard and they went there. They found that the Apostle of Allah (peace be upon him) was in a grave and he was saying: Give me your companion. This was a man who used to "RAISE HIS VOICE" while mentioning the name of Allah. [Narrated Jabir ibn Abdullah Abu Dawood Hadith # 3164, Published by Maktaba al Asriyyah, Beirut, Lebanon]

Imam Hakim has mentioned this in the chapter : “Virtue of raising the voice in Dhikr and he declared it "Sahih on the criteria of Sahih Muslim" [Mustadrak ala Sahihayn (1/522)]

There are many more proofs but due to brevity issue we would like to conclude with the beautiful verdict of Mujaddad of 9th Century i.e. Imam Jalal ud-din Suyuti (Rahimuhullah)

The Result of Contemplation on Loud remembrance In the name of Allah, Most Gracious, Most Merciful.

Question:
All praises and thanks are due to Allah & He suffices. Peace be upon His chosen servants. You asked may Allah honor you, concerning "THE SUFI PRACTICE" of setting up circles in the masajid for the purpose of dhikr, in particular the "RAISING OF THEIR VOICES"when reciting La ILaha IL Allah. Is this (practice) hated or disliked (makrūh) or otherwise?

Answer:
In fact, "THERE IS NOTHING DISLIKED IN IT AT ALL" Many hadiths of the Prophet (Peace be upon him) have actually suggested that open and loud dhikr (al jahr bi al-dhikr) is preferred. There are also those ahadīth that justify silent dhikr. Both these views are correct in relation to the varying nature of individuals. [As-Suyuti in Al Hawi lil Fatawi, Volume # 1, Page No. 422]

Islamic Spiritual Healings is based on the knowledge extracted from Quran and Sunnah based on the concept of Seek, Send and Heal through Noor. Sarkar Healings is a Powerful Team of Spiritual, Sufi Healers’, Gem Stone Therapist And Islamic Scholars.